• Journal of Korean Medical classics
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• v.24 no.6
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• pp.91-100
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• 2011

The four chapters of "Gwanja(管子)" explains the concepts of Do(道), Deok(德), Junggi(精氣) philosophically. Because it contains thoughts about control of Mind(心), it has been considered as one of the useful references of ancient chinese philosophy. In this respect, we can think about the connections between the four chapters of "Gwanja(管子)" and Oriental medicine in philosophical perspectives. In the investigating about Oriental medical philosophy in this study, the meaning of mind(心) is classified from various angles, for example, political, self-improvemental, and physiological. Espesially the physiological meaning of mind(心) may receive attention and meaningful consideration of Oriental medicine.

• Journal of The Korean Association For Science Education
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• v.5 no.1
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• pp.35-47
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• 1985

It is well known that high school girls' mean achievement levels in science tests are lower than high school boys' and that fewer women than men are employed as scientists and engineers pursue scientific careers. Many research attributed the sex difference in achievement level in science and the lack of women in science among others, to the experiential differences in scientific activities and the differences in attitudes toward science and scientists. Therefore, the study had its object to examine the sex difference by high school students in scientific experience and attitudes toward science and scientists. The differences in science experiences were identified at eight schools over rural and urban areas in Kangwon province. Science activities surveyed included use of experimental materials and instruments, observation of scientific phenomena, and extracurricular scientific activities. Attitude scale contained the nature of science, scientific research methods and philosophical views held by scientists. The study found sex differences in scientific experiences and attitudes. i. e.: fewer high school girls than boys had experience with scientific activities, especially with extracurricular activities; however, girls had more positive attitude toward science and more active desire to participate in science. Consequently, the study implies that, in order to narrow the gaps between achievement levels for boys and girls, science education should take consideration of the sex difference in experiences with and attitudes toward science.

• Journal of the Korean Geographical Society
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• v.39 no.5 s.104
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• pp.735-754
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• 2004

This paper provides an overview of political ecology, a body of theory that focuses on the links between political and economic inequality on the one hand, and environmental degradation on the other. Adopting a tripartite classification scheme that identifies three political ecology traditions -'classical', 'democratic' and 'poststructuralist'- the discussion shows the need for a move within the poststructuralist tradition away from a narrow and quasi-idealistic focus on discourse to a more robust philosophical engagement with ontological and epistemological issues grounded in Gilles Deleuze's development of Nietzschean materialism. From there. the author draws on numerous examples from Canada, and surveys the available literature on 'bioregionalism', a relatively new intellectual tradition evolved from the North American environmental social movements of the 1970s and 1980s. The so-called 'bioregional approach' stresses that administrative units need to reflect (rather than transect) eco-geographical and cultural features. Bioregionalism is described and assessed as a potential pragmatic research framework for geographers and other planners wishing to respond proactively to the call for a revamped, poststructuralist political ecology. The paper concludes that a bioregional approach to political ecology avoids the weaknesses identified by certain critics, provides scope for consideration of fundamental philosophical ideas, and as such, represents a practical development of a poststructuralist political ecology.

• Journal of Korean Philosophical Society
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• v.142
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• pp.51-74
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• 2017

As the phrase 'solitude death' implies, solitude generally has a negative characteristic as an object to avoid. But on the contrary, Nietzsche attempts to accept solitude and even affirms it in his overall philosophy. This study is about the authentic meaning of Nietzsche's solitude concept, aiming to clarify what true meaning solitude has to Nietzsche. This study will examine the 'external situation that humans face today' first. To do this, the study will consider the situation that humans who lost the earth and homeland faced in the period when God is dead. This study will then look at 'memory' and 'oblivion', as human's internal situations. And following that, this study will examine what meaning 'creativity' has to Nietzsche, which has a close relationship with those internal situations. Lastly, the meaning that 'body' and 'dance' imply to Nietzsche and what relationship these have with true solitude will be presented. Human is the being who can not avoid solitude whether they want it or not. Even though we make whatever effort we can to run away, solitude is unavoidable. The smart phone that makes me feel emptiness when I don't hold it on my hands, the hobbies which attract and force us to do, and new products which make us feel lonely if we don't buy them, don't they prove these efforts? What meaning does solitude have to humans that we have no other way but to run away from it like this? By understanding the authentic meaning of Nietzsche's solitude concept, we can change our view point on solitude so we can eventually accept 'solitude' as something that we must truly embrace and affirm, instead of something we must run away from.

• Journal of Korean Philosophical Society
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• v.116
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• pp.371-387
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• 2010

On the one hand Aristotle seems to insist that practical acts are intrinsically good. On the other hand his doctrine of certain connected concepts is such that as a consequence practical acts must be considered good due to their being means to eudaimonia. This Aristotelian dilemma challenged by commenters. Cooper bases his attack on a consideration of Aristotle's account of deliberations. Deliberation is not just concerned with means in a strictly causal sense, but with things that contribute to the end. And these may also be constituent parts of complex ends or particular things that a given end may be seen to consist in. The difference between energeia and kinesis implies the distinction between praxis and poiesis. In kinesis such as 'building a house' and 'trying to save a child from drowning' we cannot sever, logically, 'the act' from the intended act-result, since no act will be left once that logical operation has been performed. The definition of poiesis relies on the possibility of such severance. But the fact that an act is kinesis has no implications whatever for the question whether it is a praxis or poiesis.

• Journal of Korean Philosophical Society
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• v.116
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• pp.257-280
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• 2010

I try to formalize the system of modal logic and interpret it in view of constructivism through this study. As to the meaning of a sentence, as we saw, Frege endorsed extensions in view of the fact that they are enough to provide for a compositional account for truth, in particular that (1) the assignment of extensions to expressions is compositional ; (2) the assignment of extensions to sentences coincides with the assignment of truth values. But nobody would be willing to admit that a truth value is what a sentence means and that consequently all true sentences are synonymous. So, if what we are after is meaning in the intuitive sense, then extensions would not do. This consideration has later become the point of departure of modal and intensional semantics. So, it is clear that the language of modal logic do not allow for an extensional interpretation. ${\square}$ is syntactically on a par with ${\vdash}$, hence within the extensional framework it would have to denote a unary truth function. This means that if modal logic is to be interpreted, we need a semantics which is not extensional. The first attempt to build a feasible intensional semantics was presented by Saul Kripke. He came to the conclusion that we must let sentences denote not truth values, but rather subsets of a given set. He called elements of the underlying set possible world. Hence each sentence is taken to denote the set of those possible world in which it is true. This lets us explicate necessity as 'truth in every possible world' and possibility as 'truth in at least one possible world'. But it is clear that the system of modal logic is not only an enlargement of propositional logic, as long as the former contains the new symbols, but that it is of an other nature. In fact, the modal logic is intensional, in that the operators do not determine the functions of truth any more. But this new element is not given a priori, but a posteriori from construction by logicist.

• The Journal of Korean Philosophical History
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• no.39
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• pp.195-220
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• 2013

The 'Localization' & the 'Popularization' issues always play an important role at the Chinese Marxism. The Chinese Communist Party (C.C.P) is still emphasizing the 'Localization', but the 'Popularization' did not received the Chinese theorists' attention. Therefore a new theory in 'Popularization of Chinese Marxism' is very small. But at the 17th National Convention, C.C.P offered a suggestion that entitled "Lead the popularization of Marxism in China". And diversity theorization involved popularization of Marxism is in motion by Chinese theoretician. Throughout history of Chinese Marxism, the first theoretician who raised an objection of the popularization of Marxism in China is Aisiqi, and his achievements in this field are unequaled. His Popular philosophy is the most typical book on the popularization of Marxism in China. In the 1930s, China faced a serious crisis, Chinese intelligentsia & mass desperately wanted an idea to unify the country. Many intellectuals have latched on to the Marxism, especially Aisiqi was absorbed in the important assignment that how can bring out leadership of Marxism, how can popularize abstract and profound principle of Marx philosophy. Aisiqi's Popular Philosophyis marked by the 'Localization' & the 'Popularization', after this book is published, had a big impact on Chinese Revolution. The purpose of this thesis is a meaning through the Popular Philosophy consideration and evaluation to get to the bottom of that the C.C.P offered a suggestion with 'Popularization of Chinese Marxism'.

• The Journal of Korean Philosophical History
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• no.53
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• pp.165-190
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• 2017

This thesis is for the analysis of the relationships between Mozi's 'Heaven and Man' through the inspection of meaning and emphasis in his three books, 'Heaven's Will', 'Verification of Ghost' and 'Indeterminism'. According to the previous study, the Heaven's Will and Verification of Ghost are justify Mozi's theory of theistic stance with the Heaven's authority. And in case of the 'Indeterminism', there seems to be positive and rational way of awareness and it's thought to be atheistic stance. It is thought that there is a rule of action which is about the personality principle, and it suggest that how the government rule the country, and how the people lead a life. And it is the ghost that give prize or punishment when they did something according to this principle or not. So, men should do their best in actual life to meet the heaven's will. Because my fate is not decided by heaven's order but my own action. And it is thought that the main point of 'the indeterminism' is about Heaven helps those who do independent and active efforts. In short, 'the Heaven's Will', Verification of Ghost' and 'Indeterminism' are neither contradiction nor conversion form theism to atheism. Mozi is thought to divide clearly about ghost's works and people's works, and it is expressed explicitly in his works 'Heaven's Will', 'Verification of Ghost' and 'Indeterminism'.

• Journal of Korean Philosophical Society
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• no.94
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• pp.107-136
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• 2011

Throughout its short history, the discourses of philosophy of technology has been centered around two issues, namely the recovery of human autonomy in technological society and the pursuit of sustainable development. Following the basic subject matters of the discipline, this article suggests to examine the possibility of the 'ethical engineering design,' meaning that ethical consideration should be included in engineering design. This proposal is based on the critique that philosophy of technology has so far focused on the external approach to the problem of technology, neglecting the active role of engineers. By paying attention to engineering design, however, philosophy of technology can offer a more realistic solution for the problems of the technological society. The first section shows the context of the current discussion by surveying the brief history of philosophy of technology. The thesis of engineering design in philosophy of technology will be presented in the second section, together with supporting reasons. The third section will examine theories and efforts that raised the issue of engineering design in the past. They have been suggested in different contexts, but when put together, they can be used for the justification of the current proposal. The fourth section will deal with the possible critiques of this proposal, which will be followed by suggestions for engineers themselves.

• The Journal of Korean Philosophical History
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• no.28
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• pp.117-153
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• 2010

It seems that the education of environment in a discipline of morality has not been systematically given in the middle school. In the Seventh Course of education, the aim of moral education for the middle school has no content concerning environment. And there is no chapter of environment in all the textbooks for the first, second and third grade in the middle school. The content of environment is largely introduced in order to explain a series of key content in the chapters of discussing 'personality', 'courtesy of neighborhood', 'conflict of value', 'civil morality' and so on. Even we can say that its descriptions are aimless, instrumental and secondary for education. Recently, it is no exaggeration to say that the education of environment is not effectively carried out in a discipline of morality of the middle school. In the 2007 revised course of education, there are some content of environment in the aim of morality and its education, and a chapter of "environment and Morality" is newly established. From now on, a new textbook of morality is being made according to the currently revised course of education. It will be gradually useful for the first grade in 2010, for the second grade in 2011, and for the third grade in 2012. It is possible to say that it will add momentum to effectively carrying out the education of environment as part of a discipline of morality in the middle school. Taking it into a detailed consideration, however, the education of environment in this revised course of education cannot help including a serious problem, either. This is because, a chapter of environment is included only in the first grade of middle school, and, according to a prescription of writing criterion established by the Ministry of Science and Technology, there can be no overlapping content for each grade. It will more likely that the education of environment will be given only in the first grade, not in the second and third grade at all. Therefore, it seems to me that, firstly, such a prescription established by the Ministry of Science and Technology will get free, and then the education of environment will be systematically given to the levels of the second and third grade.